Vol 4 No 1 (2021): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir

In everyday life, a person is often faced with situations that cause debate among each other, both small and large debates. Therefore, lessons on how to argue well should be studied, especially for preachers, who will preach Islam to the wider community. If a preacher does not have the ability to express opinions, then the opinions or suggestions he gives, cannot give satisfactory results. One of the lessons that we can study about this is the story of the debate of the Prophet Ibrahim with his people which is explained in the Qur'an AL-Anbiya'verse 51-56. In reviewing the story, the writer uses a comparative method between the commentator Buya Hamka and Quraish Syihab, which is described descriptively, starting from the vocabulary of the verse, the commentator's explanation of the verse, ending with an explanation of the similarities, as well as the differences between the two commentators. The similarity of the points contained in Tafsir Al-Azhar with Tafsir Al-Misbah regarding this are: the gift that Allah has given him in the form of clarity of thought, enabling him to find the truth even though he is in the dark of disbelief, firmness in speech, accompanied by intelligent mind in taking action, so that it can influence the mind of the listener, or the interlocutor. Coupled with the courage of a young man in upholding the truth, without fear even though he has to fight against the authorities, is one of the keys to success in debating. The differences found between the two commentators are not too significant, only regarding the inclusion of references that are included.

Abstract

This paper emphasizes justice and gender equality in the Qur’an. As we all know that Islam upholds the values ​​of justice and equality. Islam has arranged so beautifully. Men and women, both as servants who have the same rights, are both Caliphs on earth, have the same potential to gain achievements in various fields of science. Gender equality in the Qur’an is important to discuss because in recent years there have been many issues discussing inequality between men and women and some people consider Islam to be the culprit of the continuation of this issue. So from the authors conducted this research in order to refute the people who misinterpret Islamic teachings, especially the verse about gender equality. The research methodology used is the comparative research method, namely by comparing the opinions of Quraish Shihab and Sayyid Quthb about the interpretation of the verses of the al-Qur’an in the QS. al-Hujurat [49]: 13 relating to gender equality to get an explanation that leads to conclusions. The results of this study are that between Quraish Shihab and Sayyid Quthb, there is no difference in interpreting the verse, namely Islam greatly glorifies the position of men and women and glory in the sight of Allah swt.

This article discusses teaching and learning theories as widely discussed in the academic world, namely behavioristic, cognitivistic and constructivist learning theories, but here the author will analyze its application to learning the Qur'an. Al-Qur'an learning is all teaching and learning processes whose object of study is the Qur'an, such as qiro'ah al-Qur'an, recitation, interpretation, al-Qur'an Hadith, Tahfidh al-Qur'an and the sciences of the Qur'an. another one. However, in this article the author will focus on learning Qiro'ah and Tahfidz al Qur'an, because the learning process requires a slightly different analysis from other materials.

Many methods of reading the Qur'an (Qiro'ah al Qur'an) that developed in Indonesia have differences and similarities in the concept of the learning process. Basically these methods adhere to multiple theories, but have a tendency to one theory. Methods with cognitive theory teach reading the Qur'an by showing the characteristics and concepts of letters or readings and giving a few examples for later processing by the brain. While behavioristic theory provides more examples of reading and explains a little about the concept of material, here students are also accustomed to reading repeatedly with the help an example from the teacher. For the method with constructivist theory, students are given the freedom to understand the subject matter themselves and then apply it to the reading, of course, with the guidance of the teacher.

For learning Tahfidz al Qur'an, the application of cognitivistic theory is very appropriate to be applied to memorizers who have strong memories or intelligent brains who are able to remember the verses of the Qur'an easily, but habituation or reflection must still exist. However, for memorizing the Qur'an, behavioristic theory is more appropriate, namely with more habituation and support as a stimulus. Memorizing the Qur'an is easier than maintaining it, this is where the application of constructivist theory is needed. Memorizing the Qur'an must be able to rebuild his rote memorization and then relate it to the purpose of the verse, in addition to maintaining memorization, the purpose of the verse can also expand knowledge.

This reasearch is motivated by the amendment of law No. 1 of 1974 in article 7 paragraph (1) concerning the age limit of marriage, which was 16 (sixteen) for women and 19 (nineteen) for men which have now been changed to law No. 16 of 2019, namely the permission to carry out a marriage if a person has reached the age of 19 (nineteen) years for men and women. This reasearch was conducted to find out whether law No. 16 of 2019 is in accordance with the objectives of the shari’ah. This article research uses qualitative research combined with library research methods. Data collection was done through library studies and documents. The result of this study indicate that law No. 16 of 2019 amendments to law No. 1 of 1974 concerning the age limit of marriage has reached the goal of shari’ah (maqāṣid asy- syarī’ah) which is based on the objectives of dharuriyat al-khomsah, this is seen from the factors behind and the purpose of amending this law, namely for the benefit.

This paper seeks to investigate further about how the peace efforts of Muslims through the Hudaybiyah Agreement? What conflict resolution is offered in the agreement? As well as analyzing the hudaybiyah agreement within the framework of Ralph Dahrendorf's conflict resolution theory. The history of Islam shows that "Islam was born" in conditions of conflict, which is very strong at the local and national levels. The presence of Islam on the one hand provides hope for Arab society, on the other hand it poses a threat to the survival of the Qurays tradition that has developed. This led to violent acts of the Quraysh against the Prophet Muhammad and his followers. The Hudaybiyyah Agreement was successfully formed because of the wise attitude shown by the Prophet Muhammad by holding a negotiation process with the enemy, so that there would be no bloody war which would later bring losses to both parties, both the Muslims and the Quraysh of Mecca. As Dahrendorf's theory states that the negotiation stage is considered very important to be used to prevent the outbreak of conflict, in the case of Hudaybiyyah the negotiation stage was used by the Prophet in an effort to reduce the conflict between the Muslims and the Quraysh of Mecca so that it would not escalate. In the context of Islamic civilization, the Hudaybiyyah agreement is a mirror that the superiority of the military and Islamic war armies does not necessarily carry out hegemony. However, it has taken into account the interests of humanity between conflicting peoples. Therefore, in every conflict resolution a peaceful approach is important.

In general, sunnatullah is understood as a provision of Allah that does not change, and is associated with the consistency of nature, such as the alternation of day and night, the passage of the sun, the rotation of the earth, water flowing from a high place to a lower place, rain falling from the sky, and so on. In fact, the verses regarding sunnatullah are all related to human behavior in social life. Or it can be said that sunnatullah is actually God's law (God's provisions) that applies in the social life of society. According to Taqī Misbāh al-Yazdi, a philosopher and professor at the Center for Islamic Studies in Iran, sunnatullah is essentially God's punishment imposed on society. Therefore, this study will review these problems using the thematic method by raising one of the stories in the Qur'an, namely the story of Moses and Pharaoh. According to Mannaaal-Qattan, qissah Al-Qur'an is information or events regarding the condition of the previous people and the previous prophets are also events that really happened. Therefore, the stories in the Qur'an are closer to the meaning of events than other meanings. As we all know, events are the human past that cannot be reconstructed, because the human past cannot be replayed. From this study, there are at least two objectives, namely 1) obtaining correct and comprehensive knowledge about sunnatullah, 2) correcting a person's cognitive knowledge, if it turns out that he is not the same as what the Qur'an wants it to be.

Hadith is the primary source in Islamic studies, in addition to being a legal source of hadith function as well as a track record of evidence of reference in all Islamic studies. The importance of this hadith becomes an interesting study of both Islam and orientalists, , the form of study is also variative and always develops according to the existing context. Josept Schat is a non-Muslim who studied his theory to inspire Islamic thinkers to give a defensive to some of the allegations that became the result of the study. Muhammad Musthofa Al-Adzami is a hadith expert who dares to provide authentic evidence of the existence of hadith even he can prove the original manuscript of hadith as a rebuttal to the study of deviant hadith. This paper seeks to give an overview of Adzami's thinking in criticalizing orientalist studies of hadith.

Abstrak: Artikel ini membahas kedudukan anak dalam pandangan Al-Qur'an dengan menggali konotasi positif dan negatif yang terkandung di dalamnya. Al-Qur'an sebagai sumber petunjuk utama bagi umat Islam memberikan pandangan yang komprehensif tentang peran anak dalam kehidupan. Konotasi positif mencakup anak sebagai perhiasan hidup di dunia, penyejuk hati, anugerah dan amanah dari Allah, serta investasi kehidupan akhirat. Sementara itu, konotasi negatif mencakup anak sebagai ujian dan fitnah, serta sebagai musuh orang tua. Dalam artikel ini, kita menjelajahi pandangan Al-Qur'an tentang kedudukan anak, menggarisbawahi pentingnya merawat, mendidik, dan membimbing anak-anak dengan bijaksana sesuai dengan ajaran agama. Pemahaman yang mendalam tentang kedudukan anak dalam pandangan Al-Qur'an dapat membantu orang tua dan masyarakat Muslim secara umum dalam menjalankan peran mereka dengan penuh tanggung jawab dan kasih sayang.

Tulisan ini membahas tentang Tafsir Shafwa al-Tafasir dan Rawi al-Bayan, Tafsir Rawai’ al-Bayan merupakan magnum opus terbesar Ash-Shabuny dalam kajian tafsir, khususnya tafsir ayat ahkam. Tafsir ini terdiri atas dua jilid besar (699 hal jilid 1 dan 701 hal jilid II) yang merangkum dan merincikan ayat-ayat hukum dalam Al-Quran. Dibandingkan tafsir ayat ahkam sebelumnya, misalnya Ahkam Al-Quran karya al-Jassas, Ahkam Al-Quran karya Ibnu ‘Arabi, Ahkam Al-Quran karya al-Baihaqi. kitab tafsir yang masyhur di abad ke-20 adalah Shafwah at-Tafasir karangan Muhammad Ali ash-Shabuni, Ulama asal Aleppo, Syiria. Kitab tafsir tersebut amat familiar di dunia akademik baik internasional maupun nasional karena disajikan dengan bahasa yang mudah dipahami, ilmiah, rinci, jelas dan mendalam.

Membicarakan jihad adalah hal yang wajar di zaman modern ini, karena jihad selalu menjadi perdebatan yang tiada henti, tidak pernah ada habisnya dan melahirkan banyak karya ilmiah. Dan jihad adalah tema yang sangat unik dan menarik untuk diteliti dan dipelajari. Tujuan penelitian ini untuk mengetahui lebih dalam apa arti jihad yang dikemukakan oleh Hamka dalam kitab Tafsir Al-Azhar dan untuk mengetahui bagaimana jihad secara fisik dan mental menurut Hamka dalam Tafsir Al-Azhar. Metode dalam penelitian ini adalah penelitian kepustakaan yaitu dengan menggunakan metode tafsir maudhu'i (tafsir tematik), yaitu pembahasan ayat-ayat Al-Qur'an sesuai dengan tema dan judul yang telah ditetapkan. Hal-hal yang dilakukan dalam penelitian ini untuk mengidentifikasi ayat-ayat Al-Qur'an yang berkaitan dengan jihad. Dan hanya mengkaji satu Mufassir Modern, yaitu karangan Hamka dalam bukunya Tafsir Al-Azhar. Menurut Hamka Jihad adalah: berjuang, keikhlasan dan kegiatan yang digerakkan oleh hati dengan perasaan ikhlas dan ikhlas, melakukan amar ma'ruf, nahi munkar, berdakwah, mendidik, dan membina manusia menuju kesadaran beragama. Adapun jihad fisik adalah perang jika diperintahkan oleh penguasa di suatu negara. Sedangkan Jihad non fisik adalah segala perbuatan baik yang bersifat positif bagi agama